when wee haue peace in our consciences Thirdly when there is peace betweene men which ariseth out of both the former Where should this peace be established Vpon the throne of Dauid that is in the Church of God Are we not partakers of this honour of Kingdom Yes verelie as of his Priests office Rom. 6.12 Rom. 16.20 Reuel 1.6 For wee are Kings to rule and subdue our stirring and rebellious affections and to tread Satan vnder our feet What is the cause of all this The loue and zeale of God breaking through all lets either inward from our selues and our own sins or outward from the enmitie of the diuel and world 1. COR. 1.30 30 But ye are of him in Christ Iesus who of God is made vnto vs wisdom and righteousnes and sanctification redemption WHat fruit receiue we by the Kingdome of our Sauiour Christ By it all the treasures brought in by his propheticall and priestly office are dealt and made effectuall to vs continually What are those treasures They are either within vs or without vs. What is the first he here nameth within vs That he is here made vnto vs wisdome Why is this set downe as necessarie to our saluation Because it was necessarie that hauing absolutely lost all godly and sauing wisdome wherein we were first created that it should be againe repaired ere we could be partakers of life eternall Why haue wee not true wisedome naturally able to bring vs to it No verily for although we haue wisdom naturally engrafted in vs to prouide for this present life and sufficient to bring vs to condemnation in the life to come yet we haue not one graine of a sauing wisedome able to saue vs or to make vs step one foot forward to life eternall VVhere is this wisedome to be found In the word of God How come we to it 1. Tim. 6.16 Joh. 1.18 By Christ for God dwelleth in Light which no man hath approched vnto onely the sonne which was in the bosome of his father hee hath reuealed him VVhat is the second effect and that without vs That hee is made vnto vs Righteousnesse namely that we are iustified by the righteousnesse of our Sauiour Christ Is not this an absurd doctrine as that a man should be fed with the meat another eateth or to bee warmed with the clothes another weareth or be in life and health with the life and health of another No doubtlesse for if the sinne of Adam being a man were of force to condemne vs because wee were in his loines why should it seeme strange that the righteousnesse of our Sauiour Christ both God and man should bee auaileable to iustifie others Secondly although it is not meet to measure heauenly things by the yard of reason yet it is not vnreasonable considering that we haue a more strict coniunction in the spirit with him then euer wee had in nature with Adam that a man owing a thousand pounds not able of himselfe to discharge it his Creditor may be satisfied by one of his friends But how can one man saue so many Because the manhood being ioyned to the Godhead it maketh the passion and righteousnesse of Christ of infinite merit How doe you proue this righteousnesse heere to bee meant of the righteousnesse which is in Christ Because he speaketh after of sanctification which is the righteousnesse within vs. What is meant by righteousnes in this place As by the chiefe part thereof our whole iustification which is a deliuerance of vs from all sinne the guilt and punishment thereof and whereby we being accounted righteous euen by the righteousnes of our Sauiour Christ imputed vnto vs are restored to a better righteousnesse then euer we had in Adam What are the parts of iustification Two the not reckoning of our sinnes and the imputation of Christs righteousnes both which are merited by his Priesthood How did he merit the forgiuenesse of our sinnes By his sufferings in abasing himselfe especially to suffer death and so grieuously to pay the payment of our sinnes How commeth it then that Christ hauing borne the punishment of our sinnes the godly are yet in this world afflicted for them and that for the most part more then the vngodly The affliction of the godly is no punishment Ier. 12.3 but a fatherly correction and chastisement in the world that they should not perish with the world whereas the wicked the longer they are spared and the lesse they are punished in this life their danger is the greater for God reserueth their punishment to the life to come What gather you of this Ie. 12.3 That we should not grudge at the prosperity of the wicked when wee are in trouble for as the sheepe and kine are put in fat pastures to be prepared to the shambles so they the more they receiue in this life the neerer and the heauier is their destruction in the life which is to come But to returne where wee left of the forgiuenesse of sinnes is that sufficient to bring vs to the blessed presence of God No but wee must also be made righteous otherwise we cannot enter into the kingdome of heauen as a banckerupts debt being paid hee is not by and by to be made a Burgesse of a Citie without goods nor a beggerly prisoner fit to serue the Prince vnles he be new apparelled How did he merit our righteousnesse By his fulfilling the Law in that hee walked in all the commandements and failed in no duties either in the worship and seruice of God or duties towards men whereby we are made fully and wholly righteous as we were made vnrighteous by Adams sin but we are iustified by a man that is God Hitherto of righteousnesse What is sanctification Rom. 6.14 Psal 19.14 It is a freedome from the tyrannie of sin into the liberty of righteousnesse begun here and increased daily vntill it be fully perfited in the life to come What differences are there betweene Righteousnes imputed and Sanctification 1. Thes 4.3.4 Rom. 5.14.17 2. Cor. 5.21 Rom. 3.21.22 Reuel 22.11 Diuers as first Sanctification is in vs righteousnesse imputed is inherent in our Sauiour Christ Secondly the imputed righteousnesse increaseth not Sanctification doth as it were grow in vs by degrees from walking in it to a further degree of standing and from that to a sitting down in it Lastly Psal 1.1.2 Rom. 8.30 the righteousnesse of our Sauiour Christ is the root or cause Sanctification the effect Doe righteousnesse and sanctification goe together Yes in time they go together Joh. 15.2 Iam. 2.18 and as it were hand in hand for so soone as a man is made partaker of Christs Righteousnesse hee is made holy in some measure although in nature the imputed righteousnes goeth before as the cause before the effect Is there any such Sanctification or holines of life in vs as God doth accept of and will giue reward vnto None 1. Pet. 2.5 Exod. 28.36.37.38 vnlesse the
and innocent vndefiled and so consequently separate from sinners the sinne is not attributed to the faithful and these his properties are imputed for theirs And therefore he freeth them both from original and actual sinne Contrary to the doctrine of the Papists who say that he deliuereth vs from originall sinne only and that we must make satisfaction for actuall What is touching the execution of this his office First in that they offered first for themselues hee for the people onely for himselfe he heeded not Secondly he but once they many times Thirdly hee offered himselfe they something else then themselues What is the vse of this To prooue the absolutenesse perfection and excellencie of this his priest-hood May not the Priesthood of the Papists be ouerthrown and prooued to be a false Priesthood Yes verily by all these arguments as first they are not of the tribe of Iudah neither confirmed by an oth and therefore not perpetuall Secondly they are not holy in themselues but vnholy neither innocent not vndefiled but defiling others and being defiled of them and so not separate from sinners but altogether sinfull and set in sinne Thirdly they offer first for themselues then for the people likewise many times and sacrifices which are not themselues and lastly they bring a great disgrace to the Priesthood of Christ by preferring themselues to him as the sacrificer to the sacrifice whom they say they offer ESAY 9. vers 6.7 6 For vnto vs a Child is borne and vnto vs a Sonne is giuen and the gouernement is vpon his shoulder and he shal cal his name Wonderfull Counsellour the mightie God the euerlasting Father the Prince of Peace 7 The increase of his gouernment peace shal haue none end he shall sit vpon the throne of Dauid and vpon his kingdome to order it and to stablish it with iudgement and with iustice from henceforth euen for euer the zeale of the Lord of hosts will performe this SO much of the Priesthood of our Sauiour Christ What haue we to consider in his Kingdome The benefits that wee receiue by it and the cause of it How are the benefits set foorth By the properties and effects of those properties and by the cause of those effects How are his properties here expressed They are first generally set foorth by comparison of the vnlikelihood of his Kingdome with the Regiment of worldly Potentates What difference or inequalitie is there First that where other Kings execute matters by their Lieuetenants and deputies armed with their authoritie in our Sauiours Kingdome although there be vsed instruments yet doe they accomplish his will and purpose not onely by his authoritie but also by his strength and vertue What further doctrine doe you note That the man of sinne or Pope of Rome is not the ministeriall head of the Church which is Christ his Kingdome sith he is himselfe present yea and that most notably by his spirit and more to the aduantage of his Church Joh. 16.7 then when he was bodily present How are his properties set foorth more particularly First that hee should be called Wonderfull not that it should be his proper name which was only Iesus but that he should be as renownedly knowne to be wonderfull as men are knowne by their names How is he wonderfull Partly in his person as is before said partly in his workes How is he wonderfull in his workes First in the creation of the world Secondly in the preseruation especially in the redemption of it VVhat is the next that followeth It is shewed more particularly wherein he is wonderfull and first that he is wonderfull in counsell and the Counsellor VVhat is here generally to be obserued Esa 9.15 2. Sam. 20.16 Eccl. 9.16 In the gouernment of a kingdome counsell and wisedome are chiefe as that which is preferred to strength and therfore that we may assure our selues that in the kingdome of Christ all things are done wisely nothing rashly in which respect he is said to haue a long stoale and a white head Reuel 1.13.14 VVhat is further to be noted A great comfort for the children of God that our Sauiour Christ is our counseller who giueth all sound aduice VVhat are we here further to learne That when wee are in any perplexitie and know not which way to turne yet we may come to our Sauiour Christ who is giuen vs for a Counsellor By what meanes may we come to him for aduice By our humble supplication and prayer vnto him How may we receiue aduice from him By the doctrine of God drawne out of his holy word Psal 119.24 which is therefore tearmed the men of our counsell VVhat followeth That hee is wonderfull in might and the strong God VVhat haue we heere to learne First that as hee is wise and doth things pertaining to the good of his Church so he is of power to execute all that he aduiseth wisely Secondly that as there is in vs no aduice of our selues so there is in vs no sound strength to keepe vs from any euill but that as he giueth good aduice to his so doth he with his owne power performe and effect it And therefore although we be as the vine Phil. 2.23 of all other trees the weakest or as the sheepe of all other beasts the simplest yet wee haue for our vine a gardiner and for our sheepheard Christ Iesus the mightie strong God Thirdly that wee should take heed how wee depart from his obedience for he will doe what hee listeth For if to obey be a good meanes to helpe vs into the fauour of our earthly Princes it will much more helpe vs in the fauour of the King of Kings What other propertie followeth Two other which are as it were the branches and effects of the former first that he is the father of eternities secondly the Prince of peace Sith he is called the father of eternities is there not a confusion of persons In no case for it is a borrowed speech namely he is the author of eternitie What doe you here gather Dan. 2. That where other Kingdomes alter his is euerlasting What doctrine thereof is to be gathered First that the Kingdome of our Sauiour Christ being perpetuall he dasheth and crusheth in pieces all other mightie Monarchies and Regiments that shal rise vp against him and therfore that his Church and subiects generally and euery particular member need not feare any power whatsoeuer Esa 40.6 1. Pet. 1.24.25 Secondly that whatsoeuer we haue by nature or industrie it is momentany like vnto the grasse that fadeth away and whatsoeuer durable thing wee haue we haue it from Christ What is the second propertie arising out of the former That he is the Prince of peace that is the procurer cause and ground of peace that causeth his subiects to continue in peace and quietnesse Of what nature is this peace Rom. 5. Ephes 2. It is spirituall First when wee haue peace with God Secondly
called a kingdome and therefore euery godly one shall bee a king in heauen How commeth this kingdome by grace or desert By the onely grace of God in Iesus Christ Declare the same more euidently First it is the blessing of God and therefore of grace Secondly it is giuen to vs as to heires not as the wages of a seruant which commonly deserueth more then a sonne Thirdly it was prepared for vs from the beginning of the world and therefore is of the meere loue of God and not of merit So much of the sentence What is the reason of it When Christ was an hungred they fedde him when hee was a thirst they gaue him drinke when he was naked they clothed him when he was sicke and in prison they visited him Doth not this reason plainely strengthen the doctrine of merits For. Not so seeing for importeth not heere the cause but the effect as wee say Summer is come for flowers doe spring and It is a good tree for it bringeth forth good fruit these are effects and not causes Moreouer if Christ would haue taught merit then would hee haue chosen the greatest and chiefest workes as of his owne worship in the first table else some might iustly complaine that they were not rewarded according to the measure of their good workes hauing yeelded a greater obedience to the first table then others Why then doth Christ choose those workes of the second table Because they are most manifest to the world following therein the custome of earthly Iudges who insist most vpon plainest proofes either to conuince the guiltie or cleere the innocent so Christ pronounceth his sentence rather according to workes then to faith and those of the second table rather then of the first because that workes are visible and faith inuisible and for that it is easier to play the hypocrite in the obedience of the first table then of the second Why doth Christ heere vse so long a catalogue of these workes To teach vs to exercise mercy in all those duties and not content our selues with any one of them How could they doe these things vnto Christ whom most of them did neuer see When they did any of them to the poore then they did it vnto him What gather you of this That it was a great honour to lodge Angels at vnawares in stead of strangers but this is a farre more excellent honour whereunto Christians are called being assured that in receiuing the poore they receiue Christ himselfe which should stirre vp the bowels of mercy and compassion in vs towards them seeing not so much as a cup of cold water shall bee vnrewarded But how is it that they being then immortall seeme not to know the meaning of this dutie It is set downe not to note ignorance but to teach vs the exceeding bountifulnesse of Christ which is able to astonish them in the middest of their greatest knowledge for the more men know of God the more they wonder at the vnsearchable wisedome of God So much of the former sentence What is the latter It is spoken to the wicked Depart from mee yee cursed into euerlasting fire prepared for the diuell and his Angels VVhat is the equitie of this speech It is likewise answerable to their owne desires that in their life thrust away from them the day of the Lord and bid Christ depart When doe the wicked say so to Christ When they refuse to know his will when they disdaine the ministerie the poore and the stranger or doe not prouide for them according to their abilitie What are the parts of this his iudgement First to bee depriued of Gods presence as it is a great part of glory to be continually in his presence Secondly to be euerlastingly tormented in hell fire What is the reason of this sentence It is cleane contrarie to the former in leauing those duties vndone And although the former good workes were not the causes of saluation yet these euill workes are the very next cause of damnation How can that bee Because the best workes of the godly are imperfectly good and cannot deserue life but the euill workes of the euill are perfectly euill and therefore deserue death What is to be considered in their answere Their exceeding wretchednesse whiles they liued heere that neuer considered whom they reiected in reiecting the poore Hitherto of the iudgement What say you to the execution of it Contrarie to the order of the sentences it shall beginne at the wicked for to the end the Angell that shall presently take binde and cast them into hell may attend our Sauiour Christ returning his elect triumphantly going into heauen the sentence must be first executed vpon the wicked Beside that it is agreeable to the order of iustice the Lord appointeth in the Law that the malefactors should be executed in the eye of the Iudge and the godly also that shall see it to abide euerlastingly DAN chap 12. vers 2.3 2 And many of them that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt 3 And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer WHat is the scope of this place The scope of the Prophet is to hold the faithfull afflicted in a constant course of duety and obedience to the Lord by consideration of the rich reward of the godly and fearefull punishment of the wicked at the second glorious comming of Christ It seemeth by the word many that all shall not rise There seemeth indeed to bee some aduantage giuen to the Iewes who of the first Psalme gather that there is no resurrection of the wicked which notwithstanding is manifestly confuted euen by this place it selfe where it is said that many shall awake to shame euerlasting And when he saith many the word is not restrained to either the iust or wicked but as many of the good should awake and not all so many of the wicked should awake and not all How then is this to be taken It is taken seuerally by it selfe as one whole which is diuided into his parts As if he should say an infinite number shall awake an infinite or a great number of iust and an infinite or great number of the wicked And the like forme of speech to this is vsed of the Apostle Rom. 5. vers 15.19 he saith that many are dead by the sinne of Adam and yet in the 18. vers he sheweth that by those many hee meaneth all and so speaketh that all were condemned in Adam Likewise in the 18. vers it is said that the benefit of Christs death commeth to all meaning the faithfull that by faith are one with Christ as we were all naturally with Adam yet in the 15. and 19. verses those that he called all he tearmeth many Although if he speake of the wicked by themselues and of
by Moses it being therefore not perpetuall must necessarily follow to be ceremoniall Why is there so large a rehearsall of works and persons in this Commandement To take away all excuses from all persons for the Lord did see the corruption of men who if they themselues come to the Church would thinke it sufficient tewing and wearying their seruants at home with continuall labour as many doe so that it were better to be such mens oxen then seruants for the small care they haue of their soules What is the vse then of this rehearsall That euery one is bound to yeeld a dutie vnto God Was it not ordained also for rest vnto beasts and honest recreation for men especially seruants They that say it was a policie for the rest and refreshing of men and beasts which could not otherwise continue without it say little or nothing to the purpose sith all things here contained do concerne the worship of God but that tewing and wearying of seruants and beasts is against the sixth commandement Why doth he then make mention of the beast in this Commandement Because of the whole imployment of men in the Lords seruice for that beasts cannot bee trauelled vnlesse man be withdrawne from Gods seruice yea though the beast could labour without mans attendance yet his mind would be caried thither But to whom specially is the charge of this Commandement directed To Housholders and Magistrats What is the charge of Housholders That not onely himselfe keepe the Lords day but his wife and all his children and seruants for as they serue him in the weeke so must he see that they serue God on the Sabbath What gather you of this That a Housholder should at least be as carefull of the Lords businesse as of his owne and if hee will not keepe such a seruant as is not faithfull in his ordinarie worke much lesse should he keepe any that will not be carefull in the Lords worke how skilfull soeuer he be in their owne VVhat is the Magistrats part To see that all within his gates keepe the Lords day which sith he must doe to strangers as Turkes and other infidels by causing them to cease from labour and to restraine them from all open and publike contrarie worship of God much more to all the subiects vnder him whom hee ought to force to heare the word So much of the things that are forbidden and of the persons whom this Commandement concerneth What is to be done on the Lords day We must wholly exercise our selues in the holy seruice of God partly in the Church which is the proper vse of the Sabbath and partly out of the Church and in the familie the better to performe the exercises in the Church before they bee done and the more to profit by them after they are done What must we doe in the Church 1. Cor. 16. Heare the word preached pray with the congregation receiue the Sacraments in the appointed time and to giue vnto the poore according to our wealth and the blessing of God vpon vs. What must be done out of the Church Luk. 14.7 to 16. Examination of our selues and those that belong vnto vs what wee haue profited familiar talke of things belonging vnto the kingdome of heauen Psal 80. also we must meditate vpon the exercises and vpon the creatures Psal 92. and vpon the prouidence especially that in the gouernment of the Church and visit the sicke for that is a worke of the Sabbath What further proofe haue you of this continuall exercise In the Law euery euening and euery morning were sacrifice swhich on the Sabbath were multiplied and the Psalme appointed to bee sung that day declareth that it is a good thing to begin the praises of God early in the morning Psal 92. and to continue the same till it be night What gather you of this That al exercises which serue not to make vs more fit to the Lords work are vnlawful vpō the Lords day What difference do you make between Sabbath nights and other nights Great for we should lay our selues down in greater quietnesse that night vpon the sense and feeling of the comforts of the former exercises So that our sleepe should be more quiet by so much as the former exercises of the day haue bin more holy otherwise we should declare we haue not kept a holy day to the Lord. So much of the commandement What is the reason A secret reason of comparison of the lesse that for so much as God hath giuen man sixe daies to doe his owne businesse in whether in labour or honest refreshing which might haue giuen but one hee ought not to grutch vnto God the seruice of one whole day in seuen who might haue taken sixe to himselfe and left one onely to him What gather you from thence The inequall and niggardlie dealing of men with God How so For that by this commandement asking at their seruants hands the worke of a whole day yet in the Lords day are contented both for themselues and those vnder them to measure the day at three or foure houres vsing one measure to mete the seruice due vnto them and another to mete the seruice due vnto God which thing is abominable before God Prou. 11.7 and so much the more as the things are greater wherin the vnequalitie of measure is What is the other reason A reason expressed which depēdeth vpon the example of God That as God hauing made all things in the sixe daies rested the seuenth from creating any more so should we rest from all our owne works Was the Lord idle on the seuenth day No verilie he did a great work in preseruing the things created So must we learne not to be idle vpon the Lords day but to attend vpon the Lords seruice by whose example wee may saue things on that day but no waies get or gaine more What is meant by sanctifying Setting apart from worldly busines to the seruice of God What by blessing Not that this day in it selfe is more blessed then other daies but by blessing it hee meaneth those that keepe it shall be blessed Wherein are they said to be blessed that keep the Sabbath day First in al the holy exercises of the Sabbath which shal serue to their further increase both of the knowledge and feare of God secondly in matters of this life we shal not onely not be hindred by keeping the Sabbath but more blessed then if we did worke that day as of the other side the gaine on the Lords day shall by the curse of God melt and vanish away what shew of profit soeuer it haue So much of the first table concerning pietie whereby God as a King or father of a houshold doth teach his subiects or familie their duties towards himselfe What is taught in the second table Iustice set downe in sixe commandements Wherby he teacheth his subiects and family their duties one towards another What is generall to them
Can any man adde any thing to Gods holinesse No wee cannot adde any holinesse vnto God or take away from him but that as God is holy in his properties and actions and also in his ordinances both in Church and Common-wealth so we desire it may be and that not onely in our selues but also in all men that they may be acknowledged and reputed as they are worthie in themselues to bee reputed and accounted VVhat is considered of the words together That it is a singular benefit of God to be admitted to the sanctifying of his name and as it were to set the crowne vpon his heade and to hold it there especially seeing he is able himselfe alone to do it and when he would vse other thereunto hee hath so many Legions of Angels to do it yea that can raise vp stones to doe it VVhat further We pray that God may be acknowledged Iust Wise c. in all his workes euen in his ordinance of some to euerlasting life and othersome to euerlasting destruction as also when the glory of God commeth in question betweene our selues and any thing that belongeth vnto vs to preferre that vnto these May none else be glorified but the name of God No glory or honour should be giuen to any thing in the world but to the name of God which is noted when wee say Esa 42.8 48.11 thy name c. further then they are instruments whereby we may arise to the glorifying of it for God will not giue his glory vnto any no not to the manhood of our Sauiour Christ Shew some particularities of the glorifying of his name First wee must pray that God would giue vs the knowledge of himselfe his words and workes for we cannot glorifie his name vnles we know it Secondly Ioh. 3.3 Rom. 4.20 we pray that we and others may sanctifie God in beleeuing his word how vnlikely soeuer Wherefore Moses and Aaron are said not to haue sanctified the name of God in that they beleeued not contrarily Abraham glorified God in beleeuing How else Esa 8.12.13 1. Pet. 3.14.18 In fearing the Lord alone and not men That the Lord be our feare How further Mat. 5.16 In praying that God may get glory by the godly conuersation of vs and others also that we may praise him for his benefits more particularly for humilitie for our selues and others without which we cannot glorifie God as it is meet 2. Sam. 7.18 Psal 8.5 144.3 Luk. 1.48 1. Sam. 3.18 Esa 39.8 Esa 2.11.12.13.14.15.16 from whence ariseth patience whereby wee doe willingly submit our selues vnto the correcting hand of God as Ely and Ezekias We pray against al loftie and high things that hinder that God only cannot be exalted especially the pride of our hearts which we are to confesse and lament It is lastly a singular hallowing of Gods name as well by praising it for the benefits wee haue receiued as for his other wonderfull workes in the Creation and gouernment of the world the Church especially VVhat is considered in the second petition Thy kingdome come One of the meanes how to haue our God sanctified which is a dependance of the former petition VVhat is meant heere by kingdome That gouernment which our Sauiour Christ exerciseth in the world Of how many sorts is it We pray either for that he exerciseth in this world or for that he exerciseth in the world to come called the kingdome of glory How many sorts are there of that kingdome he exerciseth in this world First it is that hee exerciseth ouer all men and other creatures What desire we of God concerning the gouernment ouer all men called the kingdome of power That he would gouerne all the creatures Psal 97.1 Mat. 6.13 Ioh. 17.2 both in the naturall course of things and in the ciuill and domesticall gouernment of men yea in the rule of Diuels themselues in such sort as they may serue for the good of his Church What desire wee concerning his gouernment in the Church called the kingdome of grace That it may bee heere in this world enlarged Psal 122.6 Esa 62.7 and that it may be accomplished in the last day What doe we desire for the inlargement of it in this world That by Christ the head of the Church God would gouerne his people to the perfect saluation of the elect and to the vtter destruction of the reprobate whether open rebels or fained and hollow-hearted subiects What great need is there that wee should pray for the kingdome of God For that being taught that wee should pray that the kingdome of God may come Mat. 12.24.27 2. Cor. 6.14.15.16 thereby wee are put in mind of another kingdome of Satan and darknes which opposeth strongly against his kingdome Why all men do naturally abhorre Satan euen to the very name of him They doe in words and shew but when they doe his will liue vnder his lawes delight in his workes of darkenesse subiect themselues to the Pope and other his instruments they are found indeed to loue him as their father and honour him as their Prince whom in words they would seeme to abhorre for euen the same men our Sauiour Christ affirmeth to approch vnto God with their lips and to haue their hearts farre from him Mat. 15.8 and in their lips far from Satan but neere him in their hearts What other oppositions are there against Gods kingdome Gal. 5.16.17 The flesh and the world VVhat be the meanes wee ought to pray for that our Sauiour Christ may gouerne his Church in this world thereby Inward and outward What inward things doe we pray for That God would giue his holy spirit as the chiefe and principall wherby our Sauiour Christ gathereth and ruleth his Church conueying his spirit of knowledge and of good motions vnto his people and consequently we pray against the motions and tentations of Satan and of our owne flesh What are the outward things we pray for The meanes whereby the spirit is conueied Declare that more particularly The word and the dependances thereof What pray we for concerning the word Psal 110.1 Esa 11.4 Mark 1.13 That it being the scepter of Christs kingdome and called the word of the kingdome and the kingdome of heauen Mat. 13. 2. Thes 3.1 may bee freely preached euery where And that onely hauing place all traditions and inuentions of men may be reiected What pray we for concerning the Sacraments That as they are the seales of Gods promises and couenant of grace so they may bee both ministred and receiued in that purenesse and sincerity which is according to his word and all false Sacraments and sacrifices put vnder foot What pray we for concerning the censures That not onely priuate persons but the whole Church may bee ruled by the line of Gods word that so well doers may be aduanced and euill doers censured and corrected according to the degree of their fault and therefore that all
either impunitie or tyrannous tortures of consciences may bee taken away VVhat further doe we pray for That God would furnish his Church with all such officers as hee appointeth that being endued with speciall gifts may bee both able and willing to execute their charge diligently and faithfully What further desire we in this petition That where these things are onely begun they may bee perfected and that euery Church may bee polished and garnished that Sion may appeare in her perfect beautie and so the Iewes may bee called and so manie of the Gentiles as belong vnto Christ and the contrary enemies may be either conuerted or confounded What do we pray for the kingdome 〈…〉 member of the Church We out of a sorrowful feeling of the spiritual bondage we are in to Satan and sinne pray that the kingdome of Christ may come and be aduanced in euery one of our harts in Iustice Righteousnesse Peace and Ioy in the holy Ghost euen as poore captiues are alwaies creeping to the prison doore Rom. 14.17 and labouring to get off their bolts So much of the kingdome of God in this world What pray you for concerning the kingdome of Christ in the last day or for the kingdome of glory Reuel 22.20 2. Tim. 4.8 That Christ would hasten his comming for the elects sake who with singular loue and affection long for it saying Come Lord Iesus come quickly The third petition Thy will be done in earth as it is in heauen VVhat is considered in this petition By earth those that are in earth and by heauen those that are in heauen VVhat is heere meant by the will of God Deut. 19.29 His reuealed will and Commandement wherein is set downe what we ought to do or leaue vndone as also his promises which we ought to beleeue Is there any other will of God besides his reuealed will 1. Pet. 3.17 Yea verily that whereof the Scripture speaketh thus if so be the will of God and that the petition is not meant of this it appeareth first because that no man can know it nor search it out vntill it come to passe whereas to the doing of this wil knowledge is necessarie Secondly for that no man can resist it Thirdly for that there are no promises for the performing of it seeing a man may doe the secret will of God and perish as Pilate c. Is not the secret wil of God contrary to his reuealed wil No in no wise it differeth in some respect but is not another wil much lesse contrarie How differeth it The secret will of God considereth especially the end and the reuealed will the things that are referred to the end And the secret will of God is of the euent of al things Ioh. 14.1 1. Thes ◠3 where the reuealed will is of those things onely which are propounded in the word as to beleeue in Christ and to be sanctified c. It may seeme that the reuealed will of God is sometimes contrarie to it selfe as when God forbiddeth murther and theft yet God commandeth Abraham to kill his sonne and the Israelites to take the goods of the Egyptians Here is no contrarietie because God in giuing a law to man giueth none to himselfe but that he may command otherwise therefore the law hath this exception that it is alwaies iust vnlesse God command otherwise But it seemeth that the secret wil of God is often contrarie to the reuealed will seeing by the former many euill things are committed and by the other all euill is forbidden In as much as by the prouidence of God euill things come to passe it is for some good of Gods glory or good of the Church or both in which only respect they by the prouidence of God are done or suffered to be done What more specially of sanctification do we pray for in this petition First that wee may know his will without the which we cannot do it then that so many as are subiects in the kingdome of Christ may do the dutie of good subiects and bee obedient vnto the reuealed will of God Mat. 6.33 otherwise called the righteousnesse of of Gods kingdome so that there is a mutuall relation of this petition to the former where we pray that God may rule as heere that his rule may be obeyed What learne you out of this word Thy Psal 86.11 110.37 Gen. 6.5 8.21 Rom. 8.6 Rom. 7.24 Wee learne that when wee pray for obedience to Gods will wee desire the suppression of our owne will as that which being prone to all sinne as a match to take fire is naught and repugnant to the will of God so farre are wee from hauing any free will naturally to doe that which is good 2. Pet. 2.7 Ezech. 9.4 which wee must bewaile both in our selues and others What by this word done Philip. 2.13 Act. 20.24 That it may not onely be intended and indeauoured but accomplished although it bee with griefe and smart What learne you of this as it is in heauen That our obedience should bee done most willingly readily cheerefully and wholly and not to do one and leaue another vndone As the Angels do the will of God so Psal 103.20 Mat. 18.10 Esa 6.2 Ezech. 1.7 and therefore are set forth winged to shew their speedinesse and round footed to expresse their readinesse to all and euery commandement of God And so all vnwilling or by law inforced obedience is heere condemned But seeing wee are sinfull and the Angels holy how can we imitate them Wee should endeauour to the like holinesse and so grow therein daily more and more till we be like vnto them not that we can performe it to the full as they doe Leuit. 11.44 1. Pet. 1.16 As also in this regard God himselfe saith Be ye holy as I am holy and yet it were absurd to say or thinke that any man could come to the holinesse of God whose holinesse hee is commanded to follow This petition also agreeth well with our desire of hastening the Lords comming in the former petition Hitherto of the petitions that concerne God What is generall to bee considered in the next for our selues That there is no lawfull vse of these petitions which follow or any of them vnlesse we first labour in the former petitions concerning the seruice of God 1. Tim. 4.8 considering that godlinesse hath the promises of this life and the life to come VVhat further That as in the former the word thy did only respect God so in these following by these words Ours and vs we learne to haue a fellow feeling of the miseries and necessities of others and therfore in care to pray for them which is the triall of the true spirit of prayer Is there any thing else common to them all That for them all we depend on God on his prouidence for the first of our nourishing on his mercy for pardon of our sinnes and on his power for
among those of a sinfull profession as a chaste man among stewes a temperat man among drunkards belli gods Gen. 39.12 1. Sam. 25.13.22 c. Secondly if we fall into such company or occasions at vnawares as did Ioseph and Dauid that we pray God for his assistance to carrie our selues godly and in no wise to be infected by them What is meant by Deliuer vs from euill This expoundeth the former by a flat contrarie as thus Leade vs not into temptation but pull vs out of it euen when wee fall into it by our owne infirmitie and that with force teaching vs Cant. 4. Iohn 6.44 that we are deepelie plunged into sinne as a beast in a mire which must be forceably pulled out although a beast will helpe it selfe more then we can doe our selues of our selues not that there is not a freedome and willingnesse in that which is well done but that force commeth from that which is without so the grace commeth not from vs but from God From how many kinds of euils desire we deliuerance Iames 1.13.14 From two First the inward concupiscence of our owne hearts which are our greatest enemies Secondly the outward as the diuell and the world which doe worke vpon vs by the former and therefore if we can subdue the inward these outward cannot annoy vs. Is not the diuell the author of all euill Yes he is the first author but properly those euils are called his which in his owne person hee suggesteth From what euils should wee desire principally to bee deliuered Those whereunto we are most bent and naturallie inclined or wherein our Countrie especially or our neighbours amongst whom wee conuerse Matth. 8.28 doe most delight that we make the hedge highest where Satan striueth most to leape ouer who although he knoweth not our hearts yet seeing he is subtill and discouereth vs euen by a becke and countenance that we must desire wisdome of God to discerne or his tentations and to giue vs power also to resist him So much of the petitions What haue we to learne in the thanksgiuing First wee learne the sacriledge of Poperie who vsuallie steale away this thanksgiuing from prayer as if it were no part of it so that it is no maruell that in Popery all the whole body of their doctrine is of the saluation of men Gods glory being buried in a deep silence What obserue you secondly That Christ maketh this thanksgiuing consisting in the praise of God to be a reason of al the petitions going before and therfore a further assurance of obtaining our suits for so good men in praying for new blessings doe alwaies ioyne thanksgiuing for the former Whence is this forme of thanksgiuing drawne 1. Chron. 29.10.12.12.13 Out of the Chronicles where Dauid vseth the like phrase in praising of God but that which Dauid inlarged there our Sauiour shorteneth here and yet comprehendeth the marrow of all What obserue you more particularly in the words First in the word thine these titles of kingdom c. are appropriated vnto God to whom they doe belong Dan. 2.37 for though the same things in Scripture are ascribed to Kings yet they haue them not of themselues but as borrowed and hold them of him as tennants at will What is meant by the Kingdome That all right belongeth vnto God who hath authoritie ouer all and answereth to the second petition and therefore it ought to mooue vs to pray to him and to him alone as to one that hath only right to any thing we haue need of What is meant by the power That besides his right noted in the former word he is also able to bring to passe whatsoeuer hee will both which concur in God and not alwaies in earthly Princes which seemeth to bee comprised in the third petition and ought to giue vs encouragement to pray to him who is able to effect any thing wee pray for according to his will and to strengthen vs to any thing which in duety wee ought to doe although there be no strength in vs. What is meant by glory That due which rising from the two former of Kingdome and power doth rightly belong vnto God as following vpon the concurrence of the other two for if whatsoeuer wee desire bee granted vnto vs in that hee reigneth powerfully it is reason that all glory and praise should returne vnto him againe and it answereth to the first petition and ought to moue vs to pray to him and to assure vs that our prayers are granted seeing that by our prayers duely made and granted he is glorified And it is one of the most powerfull reasons that the seruants of God haue grounded their confidence of being heard that the name of God therein should be glorified What is meant by the words for euer or for ages Dan. 2.3.4 By ages he meaneth eternitie and thereby putteth another difference betweene the Kingdome and power of God and that in Princes whose kingdomes and powers fade What is vnderstood by the word Amen Not only So be it as commonly men say but So it is in the assurance of our faith to receiue our desires at least so farre forth as God seeth good for vs for without faith our prayers are reiected Beside that it is a testimonie of our earnest affection of hauing all those things performed which in this prayer are comprehended Remaineth there yet any thing necessarie to bee considered of prayer Act. 6.4 c. 1. Tim. 1.12 Mat. 6.6 Act. 10.4 It is diuided further sundrilie as into publicke and priuate prayer also into ordinarie and extraordinarie What is publicke prayer It is prayer made of and in the congregation assembled for the seruice of God What is priuate prayer Ester 4.15 Nehem. 1.4.5.6 Gen. 25.21 1. Pet. 3.7 It is that prayer which is made out of the congregation and it is either lesse priuate as when the whole familie meeteth in that exercise or more priuate when either one of the members of the familie or some by reason of speciall duety they haue ioyntly together make their prayers Is it not enough for euery one in a familie to make prayers with the rest of the body of that houshold Matth. 6.6 No for as euery one hath committed speciall sins which others in the familie haue not and hath speciall defect and hath receiued speciall fauours that others haue not so in these regards is it meet that hee should haue a speciall resort vnto God in confession petition and thanksgiuing VVhat is ordinarie prayer Psal 55.18 Dan. 6.11 It is that prayer which is made daily vpon ordinarie occasions VVhat is the extraordinarie Psal 119.62 That which is made vpon some speciall and extraordinarie occasion VVhy doe you call it extraordinarie prayer Act. 12.5 Because by some extraordinarie accident falling out it is both longer and 〈◊〉 Of how many sorts are these extraordinary prayers They are either priuate or publicke more or
shine as the sun then much more at his second comming his Maiesty shall be wonderfull seeing it is now both immortall and glorified and seeing hee appeared so glorious when his face onely was seene how much more when he shall appeare naked and bee seene in all his blessed body as the onely Absolon of God perfect in all beautie and comelinesse vnspeakeable How shall the glory of his comming appeare in the things belonging vnto him at his second comming First of all in his angels How shall his glory appeare in them In their number and in their excellencie How in their number In that they are infinite thousands which before hauing bin seuered in their diuers seruices they haue been employed in shall then all together and ioyntly attend vpon Christ and the seruice of that day How in their excellencie In that they also shall bee of great glory by the glory they haue of him for if an angell appearing be like vnto lightning then much more there must be great glory and brightnesse in the innumerable companie of Angels that shall attend vpon our Sauiour Christ What is further belonging to the glory of his cōming His glorious throne whereupon he shall actually and really sit shadowed out by the glorious throne of Salomon which was of pure gold whereof howsoeuer the matter bee vnknowne vnto vs yet wee know it shall be sutable to the excellencie of his Maiesty What is the proper vse heereof To bee armed against all shame and feare in the profession of Christ and his truth before whatsoeuer earthly Monarches whose iudgements are as it were scar-crowes to the iudgement of Christ to whom that properly belongeth which Rabshakeh foolishly bragged of his master concerning the ability of the least of his seruants What are the effects of this They are partly in the wicked and partly in the godly VVhat worketh it in the wicked Mourning and lamentation for feare and terror of the power and Maiestie of Christ and his Angels comming in the clouds which shall be a peece of hel vnto them before they shall feele it euen as guiltie prisoners will be terrified at the sight of the Iudges and Iustices before any execution of iudgement against them What gather you of it First if at the bare sight of these signes the wicked shall be so terrified how much more when they hauing receiued the sentence of damnation the same shall bee executed Againe if the godly hauing their sinnes forgiuen them are afraid at the appearance of one Angell much more the wicked which haue their sinnes tied fast vpon them will bee afraid at the sight of so many Angels And if a sparke of godlines without any appearance of glory in a godly man be terrible to the wicked much more the maiesty of the son of God altogether holy and glorious will strike an infinite feare into them and make them desire that the rockes and mountaines falling vpon them might hide them from his sight VVhat are the effects of Christs comming in the godly They shall reioyce and bee glad at this glorious comming which they looked and prayed for euen as a faithfull seruant is glad when his master commeth with much honour and good speed in all his affaires the honour and glory of his master seruing to his further aduancement Is there yet nothing belonging to the glory of his comming Yes that the heauens and the earth and all the creatures of God shall be put in a new liuerie against the comming of Christ and therfore that we should much more cleanse our selues thereby to bee fit to inhabit such changed and cleansed places as the heauens are How doth our Sauiour Christ garnish and enlarge this doctrine By a parable of the figge tree which elegantly declareth the certainety and comfort of the former doctrine that when the figge tree bringeth forth her leaues we know the summer is neere so when wee see the signes aforesaid come to passe the day of the Lord is euen at the dores and the summer of the Church of God is at hand What learne you of this That as the summer is the most pleasant season and most of all others to bee desired so wee should long after the comming of Christ when we shall enioy a perpetuall summer without all manner of winter stormes or troubles Hitherto of the preparation of the glory of Christ. How shall they be ranged That is set forth by a parable of the shepheard and the sheepe for as the shepheard when the euening commeth gathereth his flocke and separateth the sheepe from the goates so in the euening of the world our Sauiour Christ shall gather all nations by the ministerie of the Angels and then there shall be a full separation the godly being set on his right hand and the wicked on the left VVhat learne you of this The difference between the iudgements of God and the iudgements of men where both the innocent and guiltie are confusedly presented at one bar but then there shall be two barres through a separation of the wicked and the godly which separation the Angels most easily make in discerning betweene them as otherwise so by their cheerefull or fearefull countenances VVhy are the godly compared vnto sheepe First in regard of their simplicitie which yet hindreth them not to know the voice of their shepheard secondly in regard of the profit which they bring both when they are liuing and slaine VVhy are the vngodly compared vnto goates Because they are like them in straying climbing and the stinch they cast forth in their vnspeakeable vnsauorie conuersation Hitherto of the preparation What is the iudgement It is as it were a great assise wherein euery one must appeare personally before the great Iudge and receiue vnto himselfe the sentence of saluation or condemnation VVhat are the parts of this iudgement Two first the sentence of the Iudge which is twofold one for the faithfull another against the the wicked and secondly the execution of the sentence What is the former sentence It is spoken to the godly Come yee blessed of my father inherit the kingdone prepared for you before the foundation of the world Why doth the iudgement begin at the godly That seeing they must sit with Christ to iudge the world they might bee fitted vnto it by clearing before What gather you of this order A notable comfort to the godly against all trouble that as the Lord in mercie beginneth his correction at them in this life so in the latter day hee shall beginne with them the iudgement of ioy and comfort and that hauing beene misiudged heere they shal thē iudge their Iudges vnles in time they repent What learne you out of this former sentence First a notable harmonie betwixt Christ and his Church that as they say vnto him Come Lord Iesus come quickly so shall he say vnto them Come ye blessed of my father come declaring their exceeding desire of mutuall fellowship and societie What else That life euerlasting is